History

Armenians living nowadays in Turkey are a remnant of a once much
larger community that existed for hundreds of years and long before
the establishment of the Ottoman
Empire. Estimates for the number of Armenian citizens of the
Ottoman Empire in the decade before World War I range between 2
to 2.5 million. During the Ottoman Empire, the Armenians of Turkey
were active in business and trade, just like the Greeks and Jews of Turkey.

Starting in the late nineteenth century, political instability,
dire economic conditions, and continuing ethnic tensions prompted
the emigration of as many as 100,000 Armenians to Europe, the Americas and the
Middle East. This massive exodus
created the modern Armenian
diaspora worldwide based on mainly Ottoman Armenian populations
emigrating in large numbers, in addition to some emigration from
the Caucasus which was more towards
Russia.

In 1894–1897 at least 100,000 Armenians were killed during the
Hamidian massacres in 1894, 1895,
1896. Further massacres ensued in 1909, also known as the Adana Massacre, that caused the death of an
estimated 20,000 to 30,000 Armenians. The Armenian Genocide followed in 1915–1916
until 1918, during which the Ottoman government of the time ordered
the deportation of up to 1.5 to 2 million Armenians allegedly for
political and security considerations. These measures affected a
huge majority, close to 75%-80% according to estimates, of all the
Armenians living in the Ottoman Empire during World War I. Many died directly through Ottoman
massacres and atrocities, while others died as a result of mass
deportations and forced population movements, and more through
unlawful Kurdish militia
attacks.

Some Armenians, about 300,000 according to some estimates, were
adopted by Turks and Kurds or married with Muslim populations in a
process of Turkification and Kurdification to avoid facing a similar
fate.

Most of
the Armenian survivors ended up in northern Syria and the
Middle East in general, with some
temporarily returning to their homes in Turkey at the end of World
War I particularly during the French
Mandate, as a result of France being allocated the control of
southeastern Turkey and all of
Cilicia according to the Sykes–Picot Agreement.
The Armenian population suffered a final blow with ongoing
massacres and atrocities throughout the period 1920–1923, the
period of the Turkish War of
Independence, the ones suffering most being the remnants of the
Armenians in the East and the South of the country, as well as the
Greeks in the Black Sea Region.
Mass deportations of Turkey's surviving Armenian population
continued especially after the withdrawal of the French forces from
the area. The few remaining Armenians left anyway.

By the end
of the 1920s, only a handful number of Armenians were left in
Turkey scatterered sparsely throughout the country, with the only
viable Armenian populace remaining in Istanbul area and the
environs.

Demographics

The
present Armenian population is estimated between 40,000 and 70,000
mostly living in Istanbul and the
environs. Even the small number of actual Turkish Armenians
living in Turkey is diminishing further due to emigration to
Europe, Americas and
Australia.

The community is recognized as a separate "millet" in the Turkish system and
has its own religious, cultural, social and educational
institutions and its distinct media. The Turkish Armenian community
struggles very hard to keep its own institutions and schools open
and media running, against diminishing demand due to emigration and
quite considerable economic sacrifices.

Constantinople

The number of Armenians in Constantinople did not exceed more than
1,000 households – some 5,000 to 6,000 souls – in both the city
proper and Galatia, the former Italian suburb across the Golden
Horn. These figures are based on 1478 census of the shops in
Constantinople and Galatia conducted by the judge (qadi) and police
chief (za’im) of the city. Five of six thousand Armenians was not a
great number among a population estimated 100,000 to 120,000 – just
a bit more than 5 percent. It was in fact the smallest among the
major group listed: 57,000 Muslims (9,500 households), 22,500
Greeks (3,750 households) and 9,900 Jews (1,650 households).

According to 1844 statistics Constantinople had population of
891,000 people, 475,000 Muslims, 222,000 Armenians, 132,000 Greeks
and 25,000 foreigners.According to 1885 official population census,
the capital of the Empire, had 873,565 residents. But only 384,910
were Ottoman Turks (or Muslims). Other
488,655 were others, 156,861 Armenians,
152,741 Greeks, 44,361 Bulgarians and 129,243 foreigners.

The Armenian community in Istanbul has 30 schools, 17 cultural and
social organizations, two daily newspapers called Jamanak and
Marmara, two sports clubs, named Shishly (Şisli) and Taksim, and
many health establishments as well as numerous religious
foundations set up to support these activities.

Crypto-Christian Armenian Turks

However many say that the actual number of people of Armenian
ethnic origin currently living in Turkey is higher than the
official numbers given (40,000-70,000), which comprise Armenians as
per the definition of a Christian minority
(ekalliyet).

During the Armenian Genocide many Armenian orphans were adopted by
local Muslim families, who sometimes changed their names and
converted them to Islam. One source cites 300,000 but another analysis
considers this an overestimate, leaning towards 63,000, the figure
cited in the Armenian Patriarch of
Constantinople's 1921 report to the United States
Department of State.

When relief workers and surviving Armenians started to search for
and claim back these Armenian orphans after World War I, only a small percentage were found
and reunited, while many others continued to live as Muslims.
Additionally, some Armenian families had converted to Islam in
order to escape the genocide.

Cöhce: "Türkiye'de yaklaşık 100 bin 'mühtedi' Ermeni var." The
figure [of 300,000] may have been accurate in 1915, but several
generations have passed since then, so figures must be much higher,
particularly for mixed heritage. The figure of just how many
individuals of some Armenian descent existing in Turkey is hotly
disputed, because of the natural progression of populations. But
most conservative estimates would put them passed the one-million
mark by the late 20th century.

Others dispute the high number of "secret Armenians" of Armenian
ethnicity as this may have changed through Turkification by time
and through marriage with general Turkish and Kurdish populations and borders of
Armenianness may be blurred and many may actually feel more Turkish
than Armenian by now.

The genocide, as we have seen, destroyed western
Armenia and numerous other Armenian centers in Turkey. By the
Second World War, Constantinople or Istanbul was the sole urban
center with an Armenian presence. In 1945, an arbitrary property
tax on the minorities impoverished many Greek and Armenian
businessmen. Ten years later, mobs looted and burned Greek and
Armenian businesses in Istanbul. At present there are some 75,000
Armenians in Turkey, the majority of whom live in Istanbul, where
conditions, despite cultural pressures and occasional hostile acts,
are not as unfavorable as one may imagine. Twenty schools, some
three dozen churches, and a hospital maintain a strong Armenian
identity. A number of Armenian newspapers, including the daily
Marmara continue to publish, and Armenian organizations go about
collecting donations and sponsoring cultural activities. The
Armenian patriarch is also invited to official Turkish state
ceremonies. Major problems include the lack of a seminary, Armenian
institutions of higher education, and linguistic
assimilation.

Journalist Hrant Dink says that the
current population of around 50,000 is half of what it was eighty
years ago as a result of a deliberate attempt instituted during the
Single Party
Period to reduce the population of the minorities.

Hemshins of Armenian origin

The
Hemshin Peoples are a number of diverse groups of
people who in the past history or present have been affiliated with
the Hemşin area which is in Turkey's eastern Black
Sea region.

They are called (and call themselves) as Hemshinli
( ), Hamshenis, Homshentsi
(Armenian: Համշենի) meaning
resident of Hemshin (historically Hamshen) in the relevant
language. The term "The Hemshin" is used also in
some publications to refer to Hemshinli.

The area was annexed by the Ottoman Empire in the 15th century and
during the Ottoman period, there was a process of migrations and
Islamization. The details and the accompanying circumstances for
the migrations and the Islamization process during the Ottoman era
are not clearly known and documented.

Most sources agree however that prior to Ottoman era, the great
majority of the residents of Hemshin were mainly ethnic Armenians and members of the Armenian Apostolic Church and
practiced Christianity. They also kept
a lot of the elements of Armenian ethnicity in their traditions and
local language to this day.

As a
result of those developments, distinctive communities with the same
generic name have also appeared in the vicinity of Hopa, Turkey as well as
in the Caucasus. Those three
communities are almost oblivious to one another's existence.

Within
Turkey, are found the Hemshinli of Hemshin proper
(also designated occasionally as western Hemshinli
in publications) are Turkish-speaking Sunni Muslims who mostly live in the counties
(ilçe) of Çamlihemşin and Hemşin in Turkey's Rize Province.

Also in
Turkey are the Hopa Hemshinli (also designated
occasionally as eastern Hemshinli in publications)
are Sunni Muslims and mostly live in the Hopa and Borçka counties
of Turkey's Artvin
Province. In
addition to Turkish, they speak a dialect of western Armenian they call
"Homshetsma" or "Hemşince" in Turkish.

In
addition, outside the republic of Turkey,
Homshentsik (also designated occasionally as
Northern Homshentsik in publications) are
Christians who live in Abkhazia and in Russia's Krasnodar
Krai. They speak Homshetsma as well. There are also some
Muslim Hemshinli living in Georgia and Krasnodar, Russia and some
Hemshinli elements amongst the Meskhetian Turks.

Politics

The traditional Armenian political parties were known to be very
active in Armenian-Turkish political life from the 1890s to 1915 at
least) and this included the Armenian Revolutionary
Federation (ARF - Dashnagtsutiun), the Social Democrat Hunchakian
Party (Hunchak) and the Armenakan Party, the predecessor of the
Armenian Democratic
Liberal Party (Ramgavar Party). But the activities of all these
Armenian parties were curtailed after 1915 and it has been the
status quo ever since that they play no legal role in
Turkish-Armenian politics, though remaining very active in the rest
of the Armenian diaspora.

However Armenian vigilantes belonging to
these same parties, and most prominently the Armenian Revolutionary
Federation (ARF) launched a campaign of assassinations of political
Turkish leaders perceived to have had an active role in "planning"
and "ordering" the Armenian
Genocide and convicted by the Turkish Courts-Martial of
1919-20. The ARF's campaign known as Operation Nemesis was continued
relentlessly to pursue such leaders worldwide and at least 7 of the
Ittihadist leaders were killed by the Armenian vigilantes.
These
included: Talât Pasha (assassinated
on March 15 1921 in Berlin), Enver Pasha
(killed on August 14, 1922 in Tajikistan), Behbud Khan
Javanshir (assassinated on July 18, 1921, in Constantinople),
Said Halim Pasha (assassinated on
December 5, 1921, in Rome), Bahattin
Şakir (assassinated on April 17, 1922 in Berlin), Jemal Azmi (assassinated on April 17 1922 in
Berlin) and Jemal Pasha (assassinated
on July 25, 1922 in Tbilisi).

In stark difference from all other Armenian diaspora centers, that
are highly politicized and where the traditional political parties
of the diaspora such as "Dashnags", the "Hunchaks" and the
"Ramgavars" play an important role in many aspects of Armenian
political and community life and in pursuit of the Armenian Question and Armenian nationalism, the Turkish
Armenians remain, for very obvious political and historical
reasons, generally immune, at least publicly, to any allegiances to
any of the traditional Armenian political parties, as these parties
remain de-facto prohibited parties in Turkey. Thus at many times,
the political as well as the religious leadership of the Turkish
Armenians and the Armenian-language media in Turkey as well have
been known not only to shun off the political standpoints and
tactics of the Armenian parties in the diaspora, but also to remain
very critical regarding the more militant positions those parties
take regarding the Armenian Question, as they may relate directly
to the status of the Armenians in Turkey and the fear of possible
repurcussions on the well-being and the future of the Armenian
community of Turkey. This is a unique position unparalleled
anywhere else in the diaspora.

Some even point to the fact that in the early 1920s, there were a
number of Armenians in Mustafa Kemal Atatürk's movement,
even actively aiding him in his Turkish National Movement and
supporting his Kemalist ideology
and secular movement. The
Armenians perceived in the secular state established by Atatürk a
way of survival for the remnants of Armenians still in Turkey. They
were encouraged by him ordering the trial of a number of leaders of
the previous Ittihadist regime for the accusation of committing
atrocities against the minorities in Turkey during World War I,
including against the Armenians.

The Armenians of Turkey were also highly critical of the activist
role that the Armenian
Secret Army for the Liberation of Armenia (ASALA), the Justice Commandos
Against Armenian Genocide (JCAG), Armenian Revolutionary Army
(ARA) and other Armenian guerrilla organizations played in
targeting Turkish diplomats and interests worldwide at the height
of their anti-Turkish campaign in the 1970s and 1980s. The fears of
the Turkish Armenians were justified with the fact that at many
times, Turkish-Armenian institutions and even religious centers
were targeted by threats and actual bombings in retaliation of the
acts of ASALA, JCAG, ARA and others.

Another
turbulent point for the Armenian community of Turkey was the
highly-publicized public trial of the Armenian gunman and one of
the perpetrators of the operation, the 25-years old Levon Ekmekjian, who was found guilty and
eventually hanged at Ankara's civilian
prison on January 30, 1983. He had been sentenced to death
in September 1982 after having confessed that he had carried out
the airport attack with another gunman on behalf of ASALA, and
despite the fact that he publicly condemned violent acts during his
own trial and appealed to the Armenian militants to stop the
violence.

The
Turkish
Armenian Reconciliation Commission (TARC) was set up in July
2001 a joint project of a number of Turkish and Armenian
intellectuals and political experts to discuss various aspects of
the Turkish-Armenian relations and approving a set of
recommendations to the governments of Turkey and Armenia on how to improve the strained relations between
the two countries.

Thousands of Turks joined Turkish intellectuals in publicly
apologizing for the World War I era mass
killings and deportations of Armenians in the Ottoman Empire. The unprecedented apology was
initiated by a group of 200 Turkish academics, journalists, writers
and artists disagreeing with the official Turkish version of what
many historians consider the first genocide of the 20th century.
Their petition, entitled “I apologize,” was posted on a special
website http://www.ozurdiliyoruz.com/.

Local politics

The Armenians in Turkey used to be active in Turkish politics. The
Turkish-Armenian Sarkis ”Aghparik” Cherkezian and Aram Pehlivanyan
(Nickname: Ahmet Saydan) played a pivotal role in the founding of
the Turkish
Communist Party. There used to be Armenian activists in many
other Turkish political parties as well. However no Armenian
has been elected as Member of Parliament to the Grand
National Assembly of Turkey since 1960.

Hrant Dink, the Turkish-Armenian
journalist, writer and political activist, and the chief editor and
publisher of Agos had carved himself a position
of that of a very prominent figure for conveying the ideas and
aspirations of the Armenian community in Turkey not only for
Turkish-Armenians but for many Armenians worldwide. His newspaper
Agos had played an important role in presenting Armenian
historical grievances through publishing of articles and opinions
in the Turkish language addressed
to the Turkish public opinion. His assassination in front of his newspaper
offices on January 19, 2007 turned into an occasion for expression
of national grief throughout Turkey and the rallying of great
support for the concerns of the Armenian community in Turkey by the
general Turkish public.

.

Dink was best known for advocating Turkish-Armenian reconciliation
and human and minority rights in Turkey; he was often
critical of both Turkey's denial of the Armenian Genocide, and of the Armenian diaspora's campaign for its
international recognition. Dink was prosecuted three times for
denigrating
Turkishness, while receiving numerous death threats from
Turkish nationalists. At his funeral, one hundred thousand mourners
marched in protest of the assassination, chanting "We are all
Armenians" and "We are all Hrant Dink". Criticism of Article 301 became increasingly vocal after his
death, leading to parliamentary proposals for repeal of the
law.

Christmas date, etiquette and customs

Armenians celebrate Christmas at a date
later than most of the Christians, on 6th of January rather than
25th of December. The reason for this is historical; according to
Armenians, Christians once celebrated Christmas on 6 January, until
the 4th century. 25 December was originally a pagan holiday that celebrated the birth of the sun.
Many members of the church continued to celebrate both holidays,
and the Roman church changed the date of Christmas to be 25
December and declared January 6 to be the date when the three wise men visited the baby Jesus. As the
Armenian Apostolic Church
had already separated from the Roman church at that time, the date
of Christmas remained unchanged for Armenians.

The Armenians in Turkey refer to Christmas as Surp Dzınunt
(Holy Birth) and have fifty days of preparation called
Hisnag before Christmas. The first, fourth and seventh
weeks of Hisnag are periods of vegetarian fast for church members
and every Saturday at sunset a new purple candle is lit with
prayers and hymns. On the second day of Christmas, 7 January,
families visit graves of relatives and say prayers.

Armenian Churches in Turkey

Turkey has hundreds of Armenian churches, the majority of which are
either in ruins or are being used for other purposes. Armenian
churches still in active use belonging to various denominations,
mainly Armenian Apostolic, but also Armenian Catholic and Armenian
Evangelical Protestant.

Armenian Apostolic Orthodox Churches in Turkey

Besides the Surp Asdvadzadzin ("Holy Mother-of-God") Patriarchal
Church in Kumkapi, Istanbul, there are tens of Armenian Apostolic
churches. Many of them might be inactive because of lack of a
congregation or lack of clergy.

In Istanbul:

Christ The King Armenian Church (Kadıköy, Istanbul)

Church of the Apparition of the Holy Cross (Kuruçeşme,
Istanbul)

Holy Archangels Armenian Church (Balat, Istanbul)

Holy Cross Armenian Church (Kartal, Istanbul)

Holy Cross Armenian Church (Selamsız, Üsküdar, Istanbul)

Holy Hripsimiants Virgins Armenian Church (Büyükdere,
Istanbul)

Holy Mother-of-God Armenian Apostolic Church (Bakırköy,
Istanbul)

Holy Mother-of-God Armenian Church (Beşiktaş, Istanbul)

Holy Mother-of-God Armenian Church (Eyüp, Istanbul)

Holy Mother-of-God Armenian Church (Ortaköy, Istanbul)

Holy Mother-of-God Armenian Church (Yeniköy, Istanbul)

Holy Nativity of the Mother-of-God Armenian Church (Bakırköy,
Istanbul)

Holy Resurrection Armenian Church (Kumkapı, Istanbul)

Holy Resurrection Armenian Chapel (Taksim, Istanbul)

Holy Three Youths Armenian Church (Boyacıköy, Istanbul)

Holy Trinity Armenian Church (Galatasaray, Istanbul)

Narlikapi Armenian Apostolic Church (Narlıkapı, Istanbul)

St. Elijah The Prophet Armenian Church (Eyüp, Istanbul)

St. John the Baptist Armenian Church (Üsküdar)

St. John The Evangelist Armenian Church (Gedikpaşa,
Istanbul)

St. John The Evangelist Armenian Church (Narlıkapı,
Istanbul)

St. John The Forerunner Armenian Church (Bağlarbaşı, Uskudar,
Istanbul)

St. Gregory the Illuminator Armenian Catholic Church (Ortaköy,
Istanbul)

St. Paul Armenian Catholic Church (Büyükdere, Istanbul)

St. John the Baptist Armenian Catholic Church (Yeniköy,
Istanbul)

Assumption Armenian Catholic Church (Büyükada, Istanbul)

The active Armenian Catholic churches remain as follows: The
Armenian Archbishopric in Beyoğlu, Istanbul located within the St.
Mary Armenian Catholic Church, also the St. Jean Chrisostomus
Armenian Catholic Church in Taksim, Istanbul and St. Leon Armenian
Catholic Church in Kadikoy, Istanbul.

Western Armenian, originally the Istanbul Armenian dialect

The
Western Armenian dialect was developed in the early part of the
19th century, based on the Armenian dialect of the Armenians in
Istanbul, to replace many of the Armenian dialects spoken
throughout Turkey.

It was widely adopted in literary Armenian writing and in Armenian
media published in the Ottoman Empire as well as large parts of the
Armenian Diaspora and in modern
Turkey.

Partly
because of this, Istanbul veritably became the cultural and literary center
of the Western Armenians in the 19th and early 20th
century.

Western
Armenian is spoken by the Armenian
diaspora, mainly in North America
and South America, Europe and most of the Middle
East except for Iran, where the
Armenian population because of proximiity to Armenia uses Eastern
Armenian, while keeping the traditional Mashdotsian
spelling. Adoption of Western Armenian is also mainly due to
the fact that great majority of the Armenian diaspora in all these areas
(Europe, Americas, Middle East) was formed in the 19th and early
20th century through Armenian populations emanating from the
Ottoman Empire.

The Western Armenian language is still spoken by the present-day
Armenian community in Turkey.However Turkish is replacing Western
Armenian as a mother language, and
UNESCO has added
Western Armenian in its annual "Atlas of the World’s Languages in
Danger" where the Western Armenian language in Turkey is defined as
a definitely endangered
language.

Armeno-Turkish, Turkish in Armenian alphabet

From the early 18th century until around 1950, and for almost 250
years, more than 2000 books were printed in the Turkish language using letters of the
Armenian alphabet. This is
popularly known as Armeno-Turkish.

Armeno-Turkish was not used just by Armenians, but also many
non-Armenian elite (including the Ottoman Turkish intellectuals) could actually
read the Armenian-alphabet Turkish language texts.

The Armenian alphabet was also used alongside the Arabic alphabet
on official documents of the Ottoman Empire, written in Ottoman Turkish. For example, the
Aleppo edition of
the official gazette of the Ottoman Empire, called "Frat" (Turkish
and Arabic for the Euphrates) contained a Turkish section of laws
printed in Armenian alphabet.

Also very notably, the first novel to be
written in the Ottoman Empire was 1851's Akabi Hikayesi,
written by Armenian statesman, journalist and novelist Vartan Pasha (Hovsep Vartanian) in Ottoman Turkish, was published with Armenian script. "Akabi Hikayesidepicted an
impossible love story between two young people coming from two
different communities amidst hostility and adversity.

When the Armenian Düzoğlu family managed the Ottoman mint during
the reign of Abdülmecid I, they
kept their records in Ottoman Turlish written in Armenian
script.

Great collection of Armeno-Turkish could be found in Christian
Armenian worship until the late 1950s. The Bible used by many Armenians in the Ottoman Empire was
not only the Bible versions printed in Armenian, but also at times
the translated Turkish language
Bibles using the Armenian
alphabet. Usage continued in Armenian church gatherings
specially for those who were Turkophones rather than Armenophones.
Many of the Christian spiritual songs used in certain Armenian
churches were also in Armeno-Turkish.

Culture

Armenians keep a rich cultural life and do participate in the the
Turkish art scene.

Music

The pan-Turkish Kardeş
Türküler cultural and musical formation, in addition to
performing a rich selection of Turkish, Kurdish, Georgian, Arabic
and gypsy musical numbers, also includes a number of beautiful
interpretation of Armenian traditional music in its repertoire.
It gave
sold-out concerts in Armenia as part of the Turkish-Armenian Cultural Program,
which was made possible with support from USAID.

The "Sayat-Nova” choir was founded in 1971 under the sponsorship of
the St. Children’s Church of Istanbul performs traditional Armenian
songs and studies and interprets Armenian folk music.

In classical opera music and theatre, Toto Karaca was a major
figure on the stage. In the folk tradition, the effect of Udi Hrant Kenkulian as a legendary
oud player is indisputable.

In contemporary music, Arto
Tunçboyacıyan and his brother the late Onno Tunç are two veritable jazz musicians,
composers and arrangers. The Turkish rock artist Yaşar Kurt declared he was of ethnic
Armenian descent. Another famous Armenian rock musician is Hayko Cepkin.

Cinema and Acting

In movie acting, special mention should be made of Vahi Öz who
appeared in countless movies from the 1940s until late 1960s and
Sami Hazinses, who appeared in tens of Turkish movies from the
1950s until the 1990s. An equally prolific Armenian-origin movie
actor is Turgut Özatay, movie actor and director Kenan Pars (real
name Kirkor Cezveciyan) and theatre and film actress Irma Felekyan
(aka Toto Karaca).

Photography

In photography Ara Güler is a famous
photojournalist of Armenian descent,
nicknamed "the Eye of Istanbul" or "the Photographer of
Istanbul".

Literature

Turkish Armenian novelists, poets, essayists and literary critics
continue to play a very important role particularly in the
litearary scene of the Armenian
diaspora, with works of quality in Western Armenian.

Robert
Haddedjian chief editor of Marmara newspaper published in Istanbul remains a pivotal figure in the literary criticism
scene. Zareh Yaldizciyan (1923–2007), better known by his
pen name Zahrad was a renowned Western
Armenian poet.

Media

Istanbul is home to a number of long-running and influential
Armenian publications. Most notably "Jamanag" and "Marmara" also
have a long tradition of keeping alive the Turkish Armenian
literature, which is an integral part of the Western Armenian language and
Armenian literature.

Jamanag (Ժամանակ in Armenian meaning time) is a long-running
Armenian language daily newspaper published in Istanbul, Turkey.
The daily was established in 1908 by Misak Kochounian and has been
somewhat a family establishment, given that it has been owned by
the Kochounian family since its inception. After Misak Kochounian,
it was passed down to Sarkis Kochounian, and since 1992 is edited
by Ara Kochounian.

Marmara, [279033] daily in
Armenian (Armenian: Մարմարա)
(sometimes "Nor Marmara" - New Marmara) is an Armenian-language
daily newspaper published since 1940 in Istanbul, Turkey. It was
established by Armenian journalist Souren Shamlian. Robert Haddeler
took over the paper in 1967. Marmara is published six times a week
(except on Sundays). The Friday edition contains a section in
Turkish as well. Circulation is reported at 2000 per issue.

Agos, [279034] (Armenian: Ակօս, "Furrow") is a
bilingual Armenian weekly newspaper published in Istanbul in
Turkish and Armenian. It was established on 5 April 1996. Today, it
has a circulation of around 5,000. Besides Armenian and Turkish
pages, the newspaper has an on-line English edition too. Hrant Dink was its chief editor from the
newspaper's start until his assassination outside of the
newspaper's offices in Istanbul in January 2007. Hrant Dink's son
Arat Dink served as the executive editor of the weekly after his
assassination.

Famous Turkish-Armenians

Turkish Armenians in the Diaspora

Despite leaving their homes in Turkey, the Turkish Armenians
traditionally establish their own unions within the Armenian Diaspora. Usually named "Bolsahay
Miutyun"s (Istanbul-Armenian Associations), they can be found in
their new adopted cities of important Turkish-Armenian populations.
We can mention "Organization of Istanbul Armenians of Los Angeles",
the "Istanbul Armenian Association in Montreal" etc.

Armenians from Republic of Armenia in Turkey

With the
establishment of the Republic of Armenia, and because of economic hardship in the new
republic, and the differential in renumeration of work, many
Armenian nationals from the republic work in Turkey. The
official numbers are not validated, as it is a highly seasonal
process, but estimates vary between 40,000 and 70,000

Armenians from the modern Republic of Armenia work in Turkey, as
temporary residents, but it is alleged also at many times
illegally.

In similar fashion, some Turkish nationals work in the Republic of
Armenia, mainly in the construction sector.